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Thera 1.26: Abhaya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(26):Abhaya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =26. Abhaya= He was reborn in this Buddha-age as the son of King Bimbisāra. The circumstances of his rebirth will be set forth later.1 Nāṭaputta the Jain leader taught him a dilemma to set the 'Samana Gotama(Buddha),' but in the Lord(Buddha)'s reply he recognized the defeat of the Jain and the supreme enlightenment of the Exalted One(Buddha). Thereafter, when the king died, Abhaya grew anxious and left the world for the (Monk’s)Order. Through the preaching of the Sutta on the parable of the hole in the yoke, he reached the First Path(of Nirvanic trance); again, stirring up insight, he realized arahantship(enlightenment).2 Upon that, glorifying that which he had won, he declared anna(supreme attainment) saying: ---- 26 Sutvā subhāsitaɱ vācaɱ buddhassādiccabandhuno|| Paccavyadhiɱ hi nipuṇaɱ vālaggaɱ usunā yathā' ti.|| || ---- 26 Of him, the Buddha, of clan of the sun, I heard The word most eloquent, and hearing pierced The subtle truth of things, as it was the tip Of hair by cunning bowman's are transfixed.3 ---- 1 See Sisters, p. 80 (where the printer altered the name to Abhaya). The dilemma episode occupies the Abhayarājakumāra Sutta (58) of the Majjh. Nik. 2 I.e., the fruition of the Fourth, or Topmost, Path. This Sutta is probably that of the turtle and the floating trap (Saɱy., v. 455; Majjh. iii. 169). 3 The typical test of skill with the bow (Dhp. Com., i., p. 288). ---- 1.3-626 Commentary on the stanza of =Abhaya Thera= The stanza starting with Sutvāsubhāsitaṃ vācaṃ constitutes that of the venerable Thera Abhaya. What is the origin? It s said that he became a monk in the dispensation of the Blessed One Padumuttara and was a teacher of dhamma. At the time of his teaching dhamma, he first of all recited four stanzas in praise of the Blessed One and afterwards taught dhamma. On acount of that vigour of his meritorious deed, there was, namely, no taking conception of him in purgatory for a hundred thousand aeons (kappa) Indeed, it has been said like that:– Having specially praised the Conqueror Padumuttara, who became Buddha by Himself, I became danger-free and pious-minded and my pious faith being bountiful, I did not go to the land of purgatory for a hundred thousand aeons (kappa). With such prosperity as fertile field and so on, he was such as had immeasurable yield (abhisanda) of merit and good deeds (kusala) because of the state of excessively immense determined volition (sanniṭṭhāna cetanā) before and after of his. Indeed it has been stated thus:– “To inconceivable piousness yields unthinkable result.” Cetainly, the merit accumulated in this and that existence became his dependable support (upatthambhaka). Like wise, indeed, he made reverential offering of ketaka flowers to the Blessed One Vipassī. On account of immensely distinguished act of merit in this manner, he wandered about his rounds of rebirth but in excellent existences (sugati) and was reborn as the son of king Bimbisāra when this Buddha arose. His name was Abhaya. His origin will become clear from another (parato). On having been despatched by the son of Nāṭa, the Jain (nigaṇṭha) after having made him learn a double edged (ubhatokoṭi) problem (pañhaṃ) instructing him thus: “Having asked the monk Gotama this question you should have this view (vāda) set up,” he approached the Glorius One, put that problem before Him and when the state of many an answer to that problem was told by the Blessed One, came to find out the defeat of the niganthas and the self-awakened state of the Master as well and declared himself to be His devotee. Therefore, when king Bimbisāra died, he became remouseful, joined the order of monks in His dispensation, became a Stream-winner (sotāpanna) by means of the teaching of the sutta on the parable of a key-hole (tālacchiggalūpama) , later began to develop clear insight (vipassanā) and visualised Arahantship. Therfore, it has been stated in the Apadāna:– “The most excellent of men lived on the shore of the river Vinatā. I saw the stainless Buddha who was one-pointed and well-composed (samāhita). I then offered the best Buddha the sweet-scented Ketaka flower pious-mindedly and good- heartedly. It was ninetyone aeons (kappa) ago from now, that I did offer flowers reveren- tially; I do not remember any evil existence; this is the fruitful result of reverential offering to Buddha. My depravity had been burnt; … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he uttered a stanza starting with “sutvā subhāsitaṃ vācaṃ” making manifest his Arahantship (aññaṃ) along with the announcement of his own proper practice (paṭipatti). 26. There, sutvā means fixing down (odahitvā) the ear; closely bearing (upadhāre tvā) in conformity with the eardoor (sotadvārānusārena). Subhāsutaṃ means well-spoken; spoken but properly; the teaching of dhamma, which make clear (vibhāvanī) the fourfold noble truths spoken by way of clearly settling (sādhana) definitely (ekantato) the meaning (attha) according to the significance (adhippeta), without having anything unpalatable (avisaṃ) spoken (vādetvā) due to mighty mercy because of being self-awakened Buddha; indeed, there is no teaching of dhamma of the Blessed One which is clearly free (vinimutta) from the (fourflod noble) truth (sacca). Buddhassa means of the omniscient Buddha Ādiccabandhuno means: He is ādicca (sun) because of the fact that He was born to belong to the sun lineage; kinsman of this lineage; thus, the kinsman of the sun, the Blessed One; of that kinsman of the sun. Alternatively, He is the kinsman of the sun; thus, he is ādiccabandhu, the Blessed One. I was the Bosom-son disciple of that Blessed One. Therefore, the Blessed One. Therefore, the Glorius One said:– “Let not the saturn (rāhu) swallow the sun, which makes light in blind- ed darkness (tamasī), the shining orb (maṇ̄dalī) the rising heat (ugga tego) as it wanders in the sky. O saturn (rāhu) you should let go my living-beings.” Paccabyadhiṃ means I properly penetrated (paṭivijjhiṃ). Hi here is but an indeclinable particle (nipāta). Nipuṇaṃ is to be construed as subtle (saṇha) absolutely delicate; the noble truth of cessation (nirodha); alternatively but the fourfold noble truths (sacca). Alternatively hi means an adverb (nipāta) in the sense of cause (hetu) since I had penetrated the subtle four noble truths, therefore, there is now nothing that should be properly penetrated (paṭivijjhitabba); thus, is the meaning. In what manner is the proper penetration. He said: “Vāḷaggaṃusunā yathā;” this is to be construed thus:– Just as a well-trained clever archer (issasa) were to pierce (vijjheyya) without missing (avirajjhanta) with his arrow-weapon (usunā kaṇ̄d̄dena) the tip (koṭi) of the hair (vāla) that had been split into seven sections (sattadhā), in the same way I had penetrated into the subtle noble truths; thus, is the interpretation (yojanā). The Commentary on the stanza of the Thera Abhaya is complete. ----